Iranian Ceremonies – Iran On Triphttp://iranontrip.com
Trip To IranSun, 28 Oct 2018 13:21:40 +0000en-UShourly1https://wordpress.org/?v=4.9.9http://iranontrip.com/wp-content/uploads/2017/09/logo-1.pngIranian Ceremonies – Iran On Triphttp://iranontrip.com
3232Persian Wedding Traditionshttp://iranontrip.com/persian-wedding-traditions/
http://iranontrip.com/persian-wedding-traditions/#respondFri, 20 Oct 2017 15:25:49 +0000http://iranontrip.com/?p=1492What is a Persian wedding?
The wedding is one of the most important occasions in the Persian tradition- it is an event in which all are invited, no expenses are spared, and much feasting and merry-making takes place. As Massoume Price beautifully stated:

“For Iranians marriage is an event, which must be celebrated not quietly but with glory and distinction. It is the most conspicuous of all the occasions and is celebrated in the presence of a fairly large assembly.”

Incredibly, most of the traditions of Persian weddings originated in Zoroastrian times (Zoroastrianism is an ancient Iranian religion, the first monotheistic religion in the world dating back to the 2nd millennium BCE), and have changed very little up to modern times. This is amazing considering the fact that in that time, not only has technology immensely changed, but empires have come and gone, the Islamic Republic has imposed its own rules on Iranian people, and the Iranian people have dispersed and spread throughout the world. However, despite all that, these traditions are still strong and even thriving to this day. I have noticed throughout the years that even if only one person in a couple getting married is Iranian, chances are extremely high that they will have a wedding with at least some of the traditional Iranian wedding elements. I believe that this is because these traditions are not only highly symbolic and rooted in our psyche, but they are also easily adaptable to our modern times and palatable to western tastes. Fun, joy, and love never fall out of fashion, and these traditions help us to truly achieve these elements of any successful wedding.

So without further ado, let’s go over the elements of a Persian wedding, beginning with the process of asking for a woman’s hand in marriage.
[clear][divider style=”shadow” top=”30″ bottom=”30″][clear]Asking for a woman’s hand in marriage
In traditional Iranian families, marriages were more or less arranged by families. When a son became eligible for marriage, his family would take him to the houses of several eligible ladies. In Persian tradition, families are extremely important, so ‘eligibility’ was largely based on the professions, involvement in the community, religious affiliations, wealth, and cultural preferences of both families. After visiting with one or more potential matches, the family of the suitor would then ask the family of a chosen bride for her hand in marriage. This process is called khāstegāree.

In the modern age, this custom is seldom practiced. Iranians, especially in the west, are much more likely to choose a partner using the common courting process of directly dating and making a decision. However, there are some things that may be important to consider when deciding to marry a person of Iranian origin. In most cases, family is still extremely important, and it is considered customary to ask the family for her hand in marriage before proposing. This can be considered the modern day khāstegāree, and is a form of showing respect to long standing Iranian traditions.

So now onto the aroosi itself. As we’ve said, Persian weddings with are very compatible with Western ones, and when executed properly, they can blend seamlessly and enhance one another.

Like most Western weddings, Iranian weddings are broken up into two distinct parts- the aghd (ceremony) and the mehmoonee (reception). Traditionally, Iranian weddings would span several days, with a large amount of time and merry making between the two, but in the modern age when people have become increasingly busier, most weddings now take place over the course of one day.

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Aghd
This is the ceremony portion of the wedding. Just as in western weddings, in this portion, the bride (aroos) and groom (dāmād) are situated before the guests, and this is the point at which wedding vows are exchanged and the official marriage contracts are signed. However, there are many customs and rituals observed in the aghd that are very different from Western customs. Because the ceremony itself requires quite an explanation in itself, in this blog post, we will seimply set the physical stage. The aghd requires much preparation and gathering of different elements, which we we will go over now. In the next blog post, we will go over the actual events that take place during the aghd.

Let’s get a general picture of what the wedding ceremony looks like before getting into detail about each element.
In the aghd portion of the wedding, the ceremony begins with the groom seated on a bench in front of the guests. In front of them is the sofreyé aghd, a table which contains several highly symbolic items. Above his head is a canopy held by female family members or female members of the bridal party. The bride walks into the ceremony wearing a veil. She is preceded by someone burning a special incense called esfand, which is said in Persian tradition to ward off the evil eye. The bride takes a seat to the left of the groom with the groom seated on her right hand- this designates a place of respect.

Now that we have set the general stage of the ceremony, let’s look at each element in detail.

sofreyé aghd
This is perhaps the most important element of a Persian wedding, and what makes it unique from all others in the world. Sofré is the word for tablecloth in Persian. sofreyé aghd is very similar to the sofreh set at nowruz, the Persian new years. Like the one set for nowruz, the sofreyé aghd also directly hails from Zoroastrian tradition, and it has changed very little in the last few thousand years. The tablecloth itself is normally either on the floor on a rug to prevent slippage in an indoor wedding, or constructed on wood raised from the ground about 6-8 inches in an outdoor wedding. It is usually covered by either a simple cloth, or an elaborate cloth called a termé. Usually the bride’s mother spends several months before the wedding gathering elements of the sofré- these elements are both objects that are near and dear to the hearts of the bride and groom, and elements that contain imagery and symbolism relating to their impending union. They include the following:

1. ayné va shamdoon (mirror and candlesticks)
This is the most important and most iconic part of the sofré. The mirror and candlesticks will become a part of the couple’s home as a memento of their wedding ceremony, and must therefore be chosen wisely and with the personality of the couple in mind. Traditionally, the mirror and candlesticks were gold dipped or made of silver, but modern couples often opt for other materials. The mirror symbolizes eternity and the candlesticks reference Zoroastrianism, in which light and fire play an extremely important part. In this context, the fire and light represent the brightness of the future and eternal passion. The mirror and candlesticks are situated in front of the bride and groom during the aghd, with the mirror facing the couple and away from the audience. After the bride sits on the stool beside the groom, she lifts her veil, and the groom sees her for the first time in the mirror.

Note: it is customary for the bride and groom to have several photos of them looking into the mirror, again representing them looking into the future.

2. nooné sangak (specially baked flatbread)noone sangak
nooné sangak is a certain type of flatbread baked in a coal oven on top of coals and stones. On the sofreyé aghd, the bread is usually ornately arranged, either into a shape like flowers, or with the word mobarak (celebrate/congratulations) etched into it. The bread represents prosperity for feasts and the couple’s life thereafter.

In addition to this decorative bread, there is generally a tray of bread, feta cheese, and fresh herbs that are intended to be shared with the guests after the ceremony. This is done to share the couple’s happiness and prosperity with the guests.

3. basket of decorated eggs (tokhmé morgh) and nuts
The sofreyé aghd also includes a basket of decorated eggs- often beaded or painted gold, and various nuts such as almonds, walnuts and hazelnuts, also painted gold. These represent fertility.

4. bowl made out of crystallized sugar
The bowl made out of crystallized sugar often also contains more crystallized sugar (also known as rock candy) inside it. This represents sweetness in the couple’s life.

5. bowl of gold coins
These are pretty self explanatory- they represent future financial prosperity for the couple.

6. basket of fruit
A basket of fruit is included- usually either anār (pomegranates) or seeb (apples), depending on the season, to represent a joyous and fruitful future for the couple.

7. tray of spices
This is a well designed part of the table- a tray in which seven spices of seven different colors are laid out in order to represent prosperity and spiciness of life. Each of the spices generally have a specific meaning and significance.

8. esfand
During the ceremony, someone will walk in front of the bride holding an incent called esfand, which will then be placed on top of the sofré. Esfand is a very important element in Iranian tradition, because it has been used for thousands of years to ward away the ‘evil eye’.

Evil eye is a concept prevalent in the Middle East, and refers to people that look with malignant envy at success. In Iranian tradition, burning esfand prevents the evil eye of people from causing actual harm.

9. canopy
As the bride and groom are seated before the guests, a canopy is held above their heads by several unmarried women, traditionally family members, but in modern weddings, by the bride’s wedding party. Until the 19th century, the canopy was green, the favorite color of Zoroastrians, but in recent years, it is a white piece of cloth to blend more with Western culture.

As the ceremony is taking place, happily married members of the family take turns grinding two sugar cones together so that the sugar granules fall into the canopy, symbolically showering the couple in sweetness.

10. an abundance of flowers
Flowers are used in Persian weddings to decorate the sofré, but they are also used as a symbolic sign of life, spring, and beauty.

11. golab (cup of rosewater)
Rosewater is extremely important in Persian culture, and it is used as perfume as well as for cooking. In this case, the rosewater is intended to perfume the air during the ceremony.

12. a book of significance for the couple
For religious couples, the quran is placed on the table, open to a verse about the importance of marriage. Secular couples, on the other hand, will usually display a book of poetry by one of the great Persian poets, or another book that holds a significant place in their relationship.

So this is the stage for the wedding ceremony, or aghd, in Persian tradition.

In the next post in our wedding series, we will look step by step at how the aghd is performed, and then we will explore the party portion- the reception!

So this is the stage for the wedding ceremony, or aghd, in Persian tradition.

Chaharshanbe Suri (Persian: چهارشنبه ‌سوری‎) is a fire jumping festival, celebrated in Iran.
Loosely translated as Wednesday Light, from the word sur which means light in Persian, or more plausibly, consider sur to be a variant of sorkh (red) and take it to refer either to the fire itself or to the ruddiness (sorkhi), meaning good health or ripeness, supposedly obtained by jumping over it, is an ancient Iranian festival dating back to at least 1700 BCE of the early Zoroastrian era. Also called the Festival of Fire, it is a prelude to Nowruz, which marks the arrival of spring. The words Chahar Shanbeh mean Wednesday and Suri means red. Bonfires are lit to “keep the sun alive” until early morning. The celebration usually starts in the evening, with people making bonfires in the streets and jumping over them singing “zardi-ye man az toh, sorkhi-ye toh az man”. The literal translation is, my yellow is yours, your red is mine. This is a purification rite. Loosely translated, this means you want the fire to take your pallor, sickness, and problems and in turn give you redness, warmth, and energy. There are Zoroastrian religious significance attached to Chahārshanbeh Suri and it serves as a cultural festival for Iranian peoples: Persian Jews, Persian Muslims, Assyrians native to Iran, Persian Armenians, Kurds, Persian Bahai’s and Persian Zoroastrians.Another tradition of this day is to make special ajeel, or mixed nuts and berries. People wear disguises and go door to door knocking on doors as similar to Trick-or-treating. Receiving of the Ajeel is customary, as is receiving of a bucket of water.

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Ancient Persians celebrated the last 5 days of the year in their annual obligation feast of all souls, Hamaspathmaedaya (Farvardigan or popularly Forodigan). They believed Faravahar, the guardian angels for humans and also the spirits of dead would come back for reunion. There are the seven Amesha Spenta, that are represented as the haft-sin (literally, seven S’s). These spirits were entertained as honored guests in their old homes, and were bidden a formal ritual farewell at the dawn of the New Year. The festival also coincided with festivals celebrating the creation of fire and humans. In Sassanid period the festival was divided into two distinct pentads, known as the lesser and the greater Pentad, or Panji as it is called today. Gradually the belief developed that the ‘Lesser Panji’ belonged to the souls of children and those who died without sin, whereas ‘Greater Panji’ was truly for all souls.
Last Wednesday Eve of the year

The last Tuesday night of the Iranian year known as Chahar Shanbeh Suri (Chahar shanbé Suri – usually pronounced Charshambe-surī), the eve of which is marked by special customs and rituals, most notably jumping over fire. On the eve of last Wednesday of the year (Tuesday night, Wednesday morning), literally the eve of ‘Red Wednesday’ or the eve of celebration, bonfires are lit in public places with the help of fire and light, it is hoped for enlightenment and happiness throughout the coming year. People leap over the flames, shouting: Sorkhi-ye to az man; Zardi-ye man az to (Give me your beautiful red colour; And take back my sickly pallor)

Astrology
Much of the symbolism of this act links to astrological connotations associated with sign of Pisces or Esfand, or the 12th House related to the subconscious mind, hidden resources, hidden problems, social responsibility. The human has to face his ultimate fears and does so by jumping over the fire. That cleansing act is necessary before the advent of the Spring at the Vernal Equinox. Wednesday is chosen because of its ancient association with being the fourth day of Mercury or Kherad, and Mercury being the messenger of Gods.

Fal-Gush
Iranians believe that certain days are especially good for divination. During the Chaharshanbe Suri, divination, especially by listening to the conversations of the passers by and interpreting that which is heard (falgush) as a sign is quite common.

]]>http://iranontrip.com/chaharshanbe-suri/feed/0Indigenous theatre Ta’ziyehhttp://iranontrip.com/indigenous-theatre-taziyeh/
http://iranontrip.com/indigenous-theatre-taziyeh/#respondWed, 04 Oct 2017 12:46:42 +0000http://iranontrip.com/?p=1093The nucleus of the Ta’ziyeh is the heroic martyrdom of Hussein, the grandson of the prophet Muhammad. After the death of the Prophet (11 A.H./A.D. 632) the still young Muslim community was faced with the problem of providing new leadership.Almost immediately the community found itself divided into two two bitterly opposed factions, those who espoused the ancient Arabic tradition of succession by election and those who desired succession by inheritance, through blood-relationship to the Prophet. The former are known as Sunnites; the latter as Shi’ites.Read more
]]>http://iranontrip.com/indigenous-theatre-taziyeh/feed/0Celebrating Yalda Nighthttp://iranontrip.com/celebrating-yalda-night/
http://iranontrip.com/celebrating-yalda-night/#respondWed, 04 Oct 2017 12:31:52 +0000http://iranontrip.com/?p=1090Yalda, the victory of light over darkness

Iranians around the world celebrate Yalda, which is one of the most ancient Persian festivals. The festival dates back to the time when a majority of Persians were followers of Zoroastrianism prior to the advent of Islam.On Yalda festival, Iranians celebrate the arrival of winter, the renewal of the sun and the victory of light over darkness.Considered the longest night of the year, Yalda eve is the night when ancient Iranians celebrated the birth of Mithra, the goddess of light.

Yalda, which means birth, is a Syriac word imported into the Persian language. It is also referred to as Shab-e Chelleh, a celebration of winter solstice on December 21–the last night of fall and the longest night of the year.Ancient Persians believed that evil forces were dominant on the longest night of the year and that the next day belonged to the Lord of Wisdom, Ahura Mazda.In addition to Iran, Central Asian countries such as Afghanistan, Tajikistan, Uzbekistan, Turkmenistan and some Caucasian states such as Azerbaijan and Armenia share the same tradition and celebrate Yalda Night annually at this time of the year.On this night, family members get together (most often in the house of the eldest member) and stay awake all night long. Dried nuts, watermelon and pomegranate are served, as supplications to God for increasing his bounties, as well classic poetry and old mythologies are read aloud.

Iranians believe those who begin winter by eating summer fruits would not fall ill during the cold season. Therefore, eating watermelons is one of the most important traditions in this night.Pomegranates, placed on top of a fruit basket, are reminders of the cycle of life–the rebirth and revival of generations. The purple outer covering of a pomegranate symbolizes birth or dawn, and their bright red seeds the glow of life.As days start lengthening, ancient Iranians believe that at the end of the first night of winter which coincides with December 21 this year, darkness is defeated by light and therefore they must celebrate the whole night. As the 13th-century Iranian poet Sa’di writes in his book Boustan: “The true morning will not come until the Yalda Night is gone.”

Early Christians linked this very ancient Persian celebration to Mithra, goddess of light, and to the birth anniversary of Prophet Jesus (PBUH). In birth, sun and Prophet Jesus (PBUH) are close to each other, says one Iranian tale of Yalda.Today, Christmas is celebrated slightly off from Yalda Night. However, Christmas and Yalda are both celebrated in a similar fashion by staying up all night and celebrating it with family and friends, and eating special foods.In most ancient cultures, including Persia, the start of the solar year has been marked with the celebration of the victory of light over darkness, and the renewal of the sun. For example, 4,000 years ago, Egyptians celebrated the rebirth of the sun at this time of the year. Their festival lasted for 12 days to reflect the 12 divisions in their solar calendar.The ancient Roman festivals of Saturnalia (god of agriculture, Saturn) and Sol Invicta (sun god) are amongst the best known celebrations in the western world.

Iranians adopted their annual renewal festival from the Babylonians and incorporated it into the rituals of their Zoroastrian religion. The last day of the Persian month Azar is the longest night of the year, when the forces of evil are assumed to be at the peak of their strength.The next day, which is the first day of the month ‘Dey’ known as ‘khorram rooz’ or ‘khore rooz’ (the day of the sun), belongs to Ahura Mazda, the lord of wisdom. Since days become longer and nights shorter, this day marks the victory of the sun over darkness. The occasion was celebrated as the festival of ‘Deygan’, which is dedicated to Ahura Mazda on the first day of ‘Dey’.Fires would be burnt all night to ensure the defeat of the forces of evil. There would be feasts, acts of charity and prayers performed to ensure the total victory of sun–essential for the protection of winter crops. There would be prayers to Mithra (Mehr) and feasts in his honor, since Mithra is the Eyzad responsible for protecting “the light of the early morning”, known as ‘Havangah’. It was also assumed that Ahura Mazda would grant people’s wishes, especially those desiring an offspring if all rites are performed on this occasion.
One of the themes of the festival was the temporary subversion of order. Masters and servants reversed roles. The king dressed in white would change place with ordinary people. A mock king was crowned and masquerades spilled into the streets. As the old year died, rules of ordinary living were relaxed. This tradition persisted till the Sassanian rule and is mentioned by Birouni, the eminent scientist and traveler, and others in their recordings of pre-Islamic rituals and festivals.Its origin dates back to the Babylonian New Year celebration. They believed that the first creation was order, which was born out of chaos. To appreciate and celebrate the first creation, they held a festival and all roles were reversed. Disorder and chaos ruled for a day and eventually order was restored at the end of the festival.

The Iranian Jews, who are amongst the oldest inhabitants of the country, in addition to Shab-e Chelleh, also celebrate the festival of Illanout (tree festival) at around the same time.The celebration of Illanout is very similar to Shab-e Chelleh’s. Candles are lit and a variety of dried and fresh winter fruits are eaten. Special meals are prepared and prayers are performed. There are also festivals in parts of southern Russia, which are identical to Shab-e Chelleh with local variations. Sweet bread is baked in the shape of humans and animals. Bonfires are lit, around which people danced and made movements resembling crop harvesting.Comparisons and detailed studies of all these celebrations will shed more light on the forgotten aspects of this wonderful and ancient festival, where merriment was the main theme of the festival.

One of the other traditions of Yalda night, which has been added in recent centuries, is the recitation of the classic poetry of Hafez, the Iranian poet of 14th century AD. Each member of the family makes a wish and randomly opens the book and asks the eldest member of the family to read it aloud. What is expressed in that poem is believed to be the interpretation of the wish and whether and how it will come true. This is called Faal-e Hafez (Hafez Omen).
Coinciding with the beginning of the winter, Yalda is an occasion to celebrate the end of the crop season. It is today an event to thank the Lord for all blessings and to pray for prosperity in the next year.
Compiled By: Firouzeh Mirrazavi
Deputy Editor of Iran Review

]]>http://iranontrip.com/celebrating-yalda-night/feed/0All about Nowruzhttp://iranontrip.com/all-about-nowruz/
http://iranontrip.com/all-about-nowruz/#respondWed, 04 Oct 2017 12:26:18 +0000http://iranontrip.com/?p=1087Nowruz (Persian: نوروز‎, IPA: [nouˈɾuːz], meaning “[The] New Day”) is the name of the Persian/Iranian New Year. Nowruz marks the first day of spring or Equinox as and the beginning of the year in the Persian calendar. It is celebrated on the day of the astronomical Northward equinox, which usually occurs on March 21 or the previous/following day depending on where it is observed.Read more

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History of Nowruz

The celebration has its roots in Ancient Iran. Due to its antiquity, there exist various foundation myths for Nowruz in Iranian mythology. In the Zoroastrian tradition, the seven most important Zoroastrian festivals are the Gahambars and Nowruz, which occurs at the spring equinox. According to Mary Boyce,
“It seems a reasonable surmise that Nowruz, the holiest of them all, with deep doctrinal significance, was founded by Zoroaster himself.” Read more

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Nowruz around the world

Nowruz is celebrated in Greater Iran, Caucasus, Central Asia and by Iranians worldwide. It is a public holiday in Iran, Iraq,Georgia, Afghanistan,Azerbaijan,Tajikistan,Turkmenistan, Uzbekistan,Kyrgyzstan, Pakistan and India.Read more

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Nowruz in the Zoroastrian faith

Zoroastrians worldwide celebrate Nowruz as the first day of the New Year. Parsi Zoroastrians of South Asian origin celebrate it as “Nowroj”, “Navroz”, or “Navroj” on the fixed day of March 21, while Zoroastrians of Iranian background generally celebrate, like other Iranians, on the actual Spring Equinox date.Read more

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No-Rooz, The Iranian New Year at Present Times

No-Rooz, in word, means “New Day”. It is the new day that starts the year, traditionally the exact astronomical beginning of the Spring. Iranians take that as the beginning of the year. This exact second is called “Saal Tahvil”.Read more

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Haft-Seen

Haft Seen, otherwise known as Haft Sīn (Persian: هفت‌سین‎) or the seven ‘S’s is a traditional table setting of Nowruz, the traditional Iranian spring celebration. The haft seen table includes seven items all starting with the letter sīn (س) in the Perso-Arabic alphabet.Read more

Spring is welcomed by Persians on the first day of Nowruz by gathering with their family members around the serving table.Like any good holiday, food plays a major role at Nowruz. Having a feast is half the reason for getting together! There are specific foods associated with Nowruz: noodles for untying life’s complications, fresh herbs for rebirth, eggs for fertility, and fish for life.Read more

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Sizdeh Bedar ~ 13th Day of Norouz

Sizeh Bedar takes place on the 13th day of the Persian New Year and marks the end of the Norouz holiday. It is customary for Persians to celebrate such day by spending the day outdoors picnicking. Read more

All about Nowruz in Iran and ceremony – Ceremonies of Iran – Nowruz ceremony – History of Nowruz – Nowruz in Iran – No Rooz in Iran – Iranian Ceremonies – Persian Ceremonies – No Rooz in Iran

]]>http://iranontrip.com/all-about-nowruz/feed/0Festival of Rose and Rose Waterhttp://iranontrip.com/festival-of-rose-and-rose-water/
http://iranontrip.com/festival-of-rose-and-rose-water/#respondTue, 03 Oct 2017 12:40:58 +0000http://iranontrip.com/?p=1061Every year during the second half of May, festival of Rose and Rose Water is being held in Kashan. Many people from different parts of the country and abroad visit Kashan, the hub of Mohammadi Rose in Iran.The season for picking rose and preparing rosewater is from early May to mid-June.
In early May, the scent of rose spreads over different areas of Kashan, such as Qamsar Joshqan Qali, Barzak and Niasar.The ceremony for making rosewater in Kashan attracts many tourists. Every day, some 80,000 people tour various cities of Kashan for this traditional ceremony.

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The arrival of tourists in the districts of Kashan has a positive impact on the region’s economy.
Rose water is made from a very sweet smelling kind of rose and is used in various traditional dishes and sweets. It is also used as a perfume among Muslims. Although some modern mechanized factories are constructed, but still a large part of this, let say industry, is done traditionally. And this traditional rose water production which is established at homes or gardens attracts tourists to Kashan. Historical monuments and architecture of Kashan adds to the popularity of this festival too.

The people of Ghamsar collect roses, boil them in special pots and collect their water in beautiful containers. It is a pride for the city that each year, the most sacred place on earth, Kaaba (Mecca), is washed with rose water from Ghamsar.
The ancient city of Ghamsar is like a shining star on the central Iranian desert.Surrounding mountains encircle it like a ring and protect its rose gardens against the heat of the desert. The environment of this garden city, the shade of trees and sound of flowing water in addition to music of birds and nightingales and fragrance of roses, has created an incredible milieu on the side of the desert.

The garden city of Ghamsar is a patch of Paradise which becomes colorful as the spring begins. Its beauty is doubled when rose water ceremony commences and its hospitable people play host to millions of people who love nature and rose water of Ghamsar.
Mohammadi Rose (Rosa damascene or Damask rose) is among the most important roses in the world and among the most famous plants.
Because of its extraordinary fragrance and diversity, this flower is planted in many parts of the world. The flower has applications in food, medicine and perfume industries.

Production of rosewater in Iran dates back to over 2,500 years. At present, Mohammadi Rose is produced in Bulgaria, Turkey, Iran, India, Ukraine, the US, Canada, France, Britain and Japan. The first four countries are pioneers in the production of this flower.In Iran, Mohammadi Rose grows in the provinces of Fars, Kerman, Isfahan as well as East and West Azarbaijan.

The red rose, or Mohammadi rose, is further divided into seven groups: French red flower, wild rose, tea flower, miniature red flower, Bengalese red flower, and Iranian red flower. Out of all rose species, the Iranian red flower or Mohammadi flower is unique and most botanists have opined that it has been first planted in Iran and then taken to other countries.
Experts maintain that Ghamsar has been a place for producing flower and rose water since a long time ago. Some believe that under Malekshah the Seljuk, when Miyandeh Mosque of Ghamsar was built, representative of an East Roman officials picked some roses from the slopes of Kouh Asbi mountain near Ghamsar and took them to Damascus (which was called Damask in those times) to be grown. This is why Iranian red flower is sometimes called Damask rose in English.

Although production of plant essences has a long history in Iran, but traditional rose water production machines were used to produce rose water for commercial purposes. Before that, rose water was produced through small distillation equipment for local uses. Anyway, production of rose water has been in vogue since ancient time and has sometimes led to prosperity of copper, glass making and packaging industries. Most of the local product is exported to other parts of the country and, therefore, despite most handicrafts, it has held its ground in contemporary times and has constantly improved in terms of quality and quantity.
Another outcome of that situation was spread of the industry to neighboring villages of Ghamsar and even to other provinces during past decades. The emphasis put on Ghamsar is due to high quality of its rose water which results from natural conditions of the city.
The city has been and still is the main production center for the highest quality rose water as a result of its natural and climatic conditions. According to a study carried out by professors of Tehran University, the essence of Mohammadi flower of Ghamsar and the subsequent rose water has a concentration of 35 mg per 100 ml or 350 ppm, which makes it the finest and highest quality rose water in Iran and even in the world.

Equipment used for extraction of rose water in Ghamsar is nearly traditional and has hardly changed over the years. They include:
1. A copper pot with a capacity of 120-150 liters;
2. A big clay pot, which has not been replaced by the copper pot and is used to cover the pot. A major advantage of clay pot was that it did not burn the fragrance of the flower;
3. A copper pitcher with handle and a capacity of about 30-40 liters which is put in cold water, so that flower streams are turned into liquid;
4. Four wooden canes which are attached to each other to connect the pot to the pitcher; today, they use aluminum pipes instead of those canes;
5. A water pool where liquefaction is done; and
6. Heating equipment under the copper pot which is usually fed by oil or diesel fuel. In the past they used wood and bushes to warm it up.

First the copper pot is put on an oven made from bricks and cement or stones and mud. The heating agent is put below it. Then up to 30 kg of rose petals are poured into the pot and 80 liters of water is added. The pot is then covered and a heavy weight is put over it to control steam pressure. Probable holes and cracks are covered with a mortar made of the remnants of boil flowers and bread dough to prevent loss of steam.
Instead of weight and dough, they use elastic washers, screws and levers. The copper pitcher is put into the water and is kept in place by a ladder, or more recently, by cast iron pipes, so that, it will not rise to the surface of the water. Then canes or aluminum pipes are inserted into the pot, on the one side, and into the pitcher, on the other side and they wrap it in a piece of fabric with a cotton ball, so that, water would not penetrate into the pitcher. Water or any other foreign object will ruin the rose water.

The first rose water production plant in Iran was established in Ghamsar in 1974-75 after studies were conducted by Bulgarian experts. It was built on the outskirts of Ghamsar (at 15th kilometer of Ghamsar – Kashan road). The second rose water production plant was established at the entrance of Ghamsar city and is called Golriz. The cooperative company of rose water producers of Ghamsar has established a plant at industrial park of Ghamsar in order to solve the problem of pasteurizing traditional rose water, which was the main hurdle on the way of production and sales of rose water. Behin Golab Company of Ghamsar is another example of industrial rose water production plants in the city and more plants will be launched soon.

Due to containing tannin, gallic acid, essence, fatty acids, pigments and ascorbic acid (vitamin C), petals of Mohammadi flower are used not only for production of rose water and essence, but for production of rose petal jam.Since a long time ago, this plant was used in traditional medicine to treat various diseases including chronic diarrhea, rheumatic pains, blood abnormalities, and sore throat.
The part of the flower, which is used to produce rose water and essence, is petals. Boiled petals of Mohammadi flower are alkaline and constitute a good remedy for stress, flatulence, and abdominal colic. The boiled petals are also used to fight depression and to treat palpitation, insomnia, ordinary and bloody diarrhea, sickness, and inflammation.In the past, rose water was used in traditional Iranian medicine to treat rheumatic heart disease, to strengthen gastric nerves, and to treat some forms of headache and sickness.